for seeing the institution of dayes by this opinion is only commanded immediatly and it is not in the power of private men to ordaine these or those dayes for publick worship by this meanes nothing at all should be commanded but at their will who are in publick office neither should any thing be commanded them in speciall but only in generall that they doe according to their wisdome in setting apart dayes to publicke worship so that if it seeme good to them to appoint one day of twenty or thirty to this use they cannot be reproved of any sin in this respect as if they broke this Commandement 17. If there were ever any thing ceremoniall in the Sabbath in respect of the very observation of the day that is to be accounted for a thing added to it or a constitution comming extrinsecally beyond the nature of the Sabbath and the first institution of it and so it nothing hinders but the institution of the seventh day was simply morall for so there was a ceremoniall respect of some type added to some other Commandements as in the authority of Fathers and the first borne of Families which pertaine to the first Commandement there was a certaine adumbration of Christ who is the first begotten among the Sons of God 18. Neither yet doth it certainly appeare in the Scriptures that there was any ceremony properly so called or type in the observation of the seventh day for whereas Heb. 4. 9. there is mention made of a spirituall Sabbatisme prefigured before by a type it is under the respect of a type referred only to the rest promised in the Land of Cannaan and by comparison of things like to the rest of God but in no sort or in the least signification is it referred to the rest commanded in the fourth Commandement as unto a type or shaddow 19. But whereas in Exod. 31. 13. 17. And Ezech. 20. 20. The Sabbath is called a signe betweene God and his people it cannot thence be made a type or representation of any future grace Because 1. A signe doth often note the same that an argument or instruction as also the most learned interpreters doe note upon Exodus 31. It is a signe between me c. that is an instruction So our mutuall love is a signe that we are the Disciples of Christ. Iohn 13. 35. But it is not a type 2. The Sabbath in those places is not said to be a signe of some thing to come but present as every visible concomitant adjunct is a signe of the subject being present For in the observation of the Sabbath there is a common and publike profession of that communion which is between God and us as therefore all solemn profession is a signe of that thing whereof it is a profession so also the Sabbath is in that common respect called a signe 20. And this is the most proper reason why the observation of the Sabbath is so much urged and the breaking of it so severely punished in the old Testament namely because there was in the Sabbath a common and publike profession of all Religion for this Commandement as it is a close of the first Table of the Law doth thus summarily containe the whole worship of God whilest it commands a certaine day for all the exercises thereof Esay 56. 2. 21. There were many ceremonies ordained about the observation of the Sabbath but the observation of the Sabbath was no more made ceremoniall by them then it was judiciall or politicall because of those judiciall Lawes whereby it was then provided that it should be celebrated most religiously Exod. 31. 14. 22. That accommodation of the fourth Commandement unto the speciall state of the Iewes which was in the observation of the seventh day from the beginning of the Creation doth no more make the precept it selfe ceremoniall then the promise of the Land of Canaan made to the people of Israel That thou mayst live long in the land which the Lord thy God giveth thee makes the fift Commandement ceremoniall or more then that Preface I am the Lord thy God which brought thee out of the Land of Egypt makes all the Commandements ceremoniall 23. It may indeed be granted that a more strict observation of the Sabbath was commanded in those dayes applied to the time of Pedagogy and bondage which is not of force in all ages yet this hinders not but the observation it selfe is plainly morall and common to all ages 24. Yet there can be nothing brought out of the Scriptures which was at any time commanded about the strict observation of the Sabbath to the Iewes which by the same reason doth not partaine to all Christians except the kindling of fires and preparing their ordinary food Exod. 35. 3. 16. 14. And those precepts seeme to have been speciall and given upon particular occasion for there is nothing said about the kindling of fire but in the building of the Tabernacle which God would declare was not so holy a worke but it might and ought to be intermitted on the Sabbath day Neither is there any mention of the preparing of victualls but when Manna was by a miracle sent from Heaven which was also by a miracle preserved on the Sabbath day And by the History of Christ it appeares very likely that he did approve of preparing victualls done by kindling of a fire upon the Sabbath day For being invited by the Iewes to a feast which was had on the Sabbath day he refused not to be present Luc. 14. 1. c. 25. Whereas the reason of the Sabbath doth sometime seem to be referred to the delivering of the people of Israel out of the captivity of Egypt it doth not turne the Sabbath into a ceremony For 1. All the Commandements are in some sort referred to the same deliverance as appeares by the Preface of the decalogue 2. It doth not appeare that the Sabbath it selfe had any singular relation to this deliverance but that there is mention made of the deliverance out of Egypt Deut. 5. 15. For that reason onely that seeing the Israelites had been servants before in Egypt they ought the more readily and willingly grant this time of rest to their servants 26. Whereas the last day of the weeke was of old observed this was anciently ordained by God from the time of the first Creation because God did that day cease from the workes of Creation 27. Whereas the last day of the weeke is now changed into the first day this was not done by humane but Divine authority For he only can change the day of the Sabbath who is Lord of the Sabbath that is Christ. Marc. 12. 8. Whence also that first day which succeeded is properly called the Lords Day 28. If this Lords Day be granted to have been of Apostolicall institution yet that authority which it is Built upon is neverthelesse divine because the Apostles were no lesse guided by the spirit in holy institutions then in propounding the doctrine
of the Gospell either in word or writings 29. Also seeing this institution was grounded upon no speciall occasion that was to continue for a time only whereby it might be made temporary it doth necessarily follow that the minde of the Ordainers was that the observation of this day should be of perpetuall and unchangeable right 30. Yet it is more likely that Christ himselfe was the author of this institution in his owne person 1. Because Christ was no lesse faithfull in ordering his whole house or the Church of God as touching all things that are generally necessary and usefull then was Moses Heb. 3. 2. 6. But no Christian can with any reason deny that the observatiō of this day is generally profitable in some sort necessary for the Churches of Christ. 2. Because Christ himselfe did often appeare upon this very day to his Disciples gathered together in one place after the resurrection Iohn 20. 19. 26. 3. Because hee powred out the holy Spirit upon them this very day Acts 2. 4. In the practise of the Churches in the time of the Apostles when there is mention made of this observation of the first day Acts 20. 7. 1. Cor. 16. 2. It is not remembred as some late Ordinance but as a thing a good while received among all the Disciples of Christ. 5. The Apostles did in all things deliver those things to the Churches which they had received of Christ 1. Cor. 11. 23. 6. This institution could not be deferred not one week after the death of Christ and that law of one day in every week to be sanctified according to the determination of God himselfe remaine firme which law hath beene demonstrated before to be of perpetuall right For the Iewish Sabbath was in respect of the determination which it had to the seventh day abrogate in the death of Christ For whereas it is read that the Apostles sometime after were present in the assemblies of the Iewes that day of the Sabbath Acts 13. 14. 16. 13. 17. 2. 18. 4. they did that chiefly in that respect because then was the fittest occasion to preach the Gospell to the Iewes as also afterward the Apostle did greatly desire to be at Ierusalem on the day of Pentecost Acts 20. 16. because at that time there was the greatest concourse of the Iewes to be in that place 7. If the institution of the Lords day was deferred so long till the Apostles had made a separation from the Iewes and had their meetings apart Acts 18. 6 7. 19. 8. as some would have it then all that space of time which came betweene the death of Christ and this separation which was above three yeares the fourth Commandement had bound none to that observation of any day because the Iewes day was already abolished and by this opinion there was no new brought in the roome and so there were only nine precepts in force all that time 8. The reason it selfe of this change confirmes the same which is by the consent of all referred to the resurrection of Christ namely because this day the creation of the new world or the world to come Heb. 2. 5. in which all things were made new 2. Cor. 5. 17. was perfected so that God did now in Christ rising again from the dead cease or rest from his greatest work As therefore in the beginning of the creation when God rested from his workes he then blessed and sanctified that day wherein he did rest so also it was meet that that very day wherein Christ did rest from his labours himselfe also should sanctifie the same day Neither is that easily to be rejected which is urged by some of the Ancients out of Ps. 118. 24. This is the day which the Lord hath made for in that very place is treated of Christs resurrection as Christ himself interprets Mat. 21. 42. 9. It was also most meet that the day of worship in the New Testament should be ordained by him by whom the worship it selfe was ordained and from whom all blessing and grace is to be expected in all worship 31. They who account the observation of the Lords day for a tradition not written they are hereby sufficiently refuted 1. Because there is no one thing which depends upon tradition not written of such moment as is the observation of the Lords day by common consent and the consent of all Christians almost 2. By this meanes there is a doore opened to bring in divers superstitions and humane devices into the Church of God or at least to prop them up when they are brought in 3. Many among the Papists are ashamed of this invention for although all the Papists to cloak their superstitions are wont to give too much to Ecclesiasticall traditions yet in the observation of the Lords day that impression of Divine authority appeares that it hath compelled not a few of them to ascribe it not to any humane but to Divine right Bannes in 2. 2. q. 44. a. 1. Author supplementi adsummam Pisanam verb. Dominica Abbas in cap. licet defer n. 3. Aug. ver feria n. 3. Silvester ver Dominica q. 1. 7. Alexander also the third Pope of Rome in the very Canon law deferiis cap. licet affirmes that the Scripture as well of the old as new Testament hath specially deputed the seventh day for mans rest that is as Suarez interprets de dieb fest cap. 1. both Testaments have approved the manner of deputing every seventh day of the week for the rest of man which is to depute the seventh day formally although materially the same was not alwayes deputed and in this manner it is true that that seventh day in the old law was the Sabbath and in the new is the Lords day 4. They among themselves who account the Lords day among traditions doe account baptizing of children also and that with greater shew in the same place and number But all our Divines who have answered the Papists touching those examples of traditions do alwayes contend that those institutions and all other which are of the same profit and necessity are to be found in the Scriptures themselves 32. Those things which are wont to be brought on the contrary out of the Scriptures Rom. 14. 5. Gal. 4. 10. Col. 2. 16. do nothing at all hinder this truth For first in all those places the observation of some day to religious use by the ordinance of Christ is no more condemned or denied then the choise of some cerraine meat to a religious use by the ordinance of the same Christ but no Christian is so void of all reason that he would conclude out of those places that the choise of bread and wine in the Lords Supper for a religious use is either unlawfull or not ordained by Christ neither therefore can any thing be concluded from them against the observation of the Lords day by the use and institution of Christ. Secondly the Apostle Rom. 14. doth expresly speake of that
estimation of dayes which did at that time breed offence among Christians but the observation of the Lords day which the Apostle himselfe teacheth hath at that time taken place in all the Churches 1. Cor. 16. 1. 2. could not give any occasion of offence Thirdly it is most like that the Apostle in that place doth treat of chusing of dayes to eat or refuse certaine meats for the question of that dispute is propounded verse 2. of meats onely in the 5. and 6. verses the esteeme of a duty is joyned with it as pertaining to the same thing and afterward through all the rest of the Chapter he treats only of meats making no mention of dayes Fourthly in that place to the Galatians it is expresly treated of that observation of dayes moneths and yeares which pertained to the bondage of weake and beggerly elements Chap. 4. 9. but it was farre from the Apostle and altogether strange to Christian religion so to account any precept of the Decalogue or any ordinance of Christ. Fifthly in Col. 2. it is specially expresly treated of those Sabbaths which were of the same kinde with new Moones and were ceremoniall shadowes of things to come in Christ but the Sabbath commanded in the Decalogue and our Lords day are altogether of another nature as hath been before demonstated 33. Neither is Christian liberty at all diminished by this opinion as some without cause do seeme to feare for it is not a liberty but a licentiousnesse not Christian if any think themselves freed from the observation of any precept of the Decalogue or from the institutions of Christ and experience also teacheth that licentiousnesse and neglect of holy things doth more and more prevaile where a due respect is not had of the Lords day 34. Neither also was Adam subject to any bondage because he was tyed to sanctifie the seventh day by a speciall observation 35. But as the beginning of the old Sabbath was at the evening because the Creation also began at the evening because the common masse was created before the light and the cessation of the day from the work of Creation began also at the evening so also the beginning of the Lords day doth seeme to begin from the morning of that day because the resurrection of Christ was betimes in the morning Mark 16. 9. Iohn 20. 1. 36. For the right observation of this day two things are necessary rest and the sanctification of this rest 37. The rest which is required is a cessation from every worke which might hinder the exercises of Divine worship we must therefore abstaine that day 1. From all these works which are properly called servile for seeing such works were of old by name excluded in all other solemne feasts Levit. 23. 7. 8. 25. 32. 36. Numb 28. 25. much more were they excluded from the Sabbath 38. But it is ridiculous by servile workes to understand sins or mercenary good workes or done after the manner of servants for reward as some do understand them by a certaine Allegoricall sport for sins are not forbidden and unlawfull at some certaine times but alwayes and every where neither doth it pertain to the fourth Commandement to deal with all sinnes to be forbidden although this may in some sence be granted that divers sinnes doe take some aggravation from thence if they be committed upon so holy a day Isay 28. 4. those evill workes also which are done upon feare or hope that is altogether servile have in respect of their manner the same nature with other sins 39. But servile workes are properly those to the performance whereof servants or servile men are wont to be used such as are mechanick workes and all those to the performance whereof great labour of the body is required as to plough to dig c. 2. Besides thâ—…se workes there are forbidden also upon that day all workes that are ours as is gathered from the opposite concession which is given in the fourth precept Sâ—… dayes shalt thou worke and do all thy work 40. Whence we may gather with the words following on the Sabbath day thou shalt doe no worke that all those works are forbidden which are properly called ours although they be not to speak strictly servile or mechanicall 41. Now those are our workes which pertaine to the uses of this life that is which are exercised in naturall and civill things and doe properly pertaine to our gaine and profit of which kinde are those which of their owne nature are not servile but liberall as studyings exercises of liberall arts much more those which are common to free men and servants as to Jorney to handle civill causes c. 42. For so this phrase is explained Esay 58. 3. Ye do that which delighteth you that ye may exact all your labours that is ye do carefully your owne matters Verse 13. doing thine owne wayes But because Esayas in that Chapter doth also and chiefly treat of wicked actions and those workes which are unlawfull at all times as appeareth verse 6. Therefore some godly Divines do seeme to erre who are wont to gather out of that place that every word or thought that is humane or pertaines to men used on the Lords day is to be accounted sinne for all humane words deeds or thoughts upon that day whereof that Chapter handleth whether it be the Sabbath properly called or a solemne feast are not there judged to be impertinent and in that respect simply reprehended but those only which are wont to concerne our gaine either simply unlawfull or repugnant to holy exercises as appeares verse 3. 6. Concerning such servile and vulgar workes there is such a strict law that upon the Sabbath day men may not go on in their work no not in time of plowing and harvest simply that is at those times which are most opportune and as it were necessary for mans life Exod. 34. 21. Nor in those things which doe mediately and remotely pertaine to holy things as was the building of the Tabernacle Exod. 31. 13. Much lesse is it lawfull to enter into any ordinary journey Exod. 16. or to frequent Marts or Faires Nehem. 13. 43. Yet here are excepted 1. All those workes which belong to common honesty for seeing at all other times we ought so especially upon that day which is specially dedicated to Divine worship to be have and carry our selves decently all those things which doe simply partaine thereunto are understood to be permitted 2. Those things which are imposed on us by some singular necessity Mat. 12. 11. In which number notwithstanding those things are not to be accounted which men make or faine to themselves as necessary but those things which it appeares to be necessary and unavoidable by the providence of God and which we are not aware of that is when such a necessity urgeth as the Scripture it self allowes as a sufficient cause to do any ordinary thing 3. All those works which do directly respect
the worship and glory of God Mat. 12. 5. Iohn 5. 8 9. For in that case those workes which are of their owne nature servile do passe into the nature of holy actions neither are they properly our workes but Gods works 44. This rest although in it selfe absolutely considered it is not neither ever was a part of worship yet as it is commanded of God as a certaine necessary thing unto his worship and is referred also to it so far it is a part of that obedience which pertaines to religion and the worship of God 45. The sanctification of this rest and day is a speciall applying of our selves to worship God upon that day which is intimated in those phrases He sanctified that day and it is a Sabbath to the Lord thy God 46. Here publick worship ought chiefly to be respected whence also it is that the Sabbath is called an holy Convocation Levit. 23. 13. Acts 13. 14. 15. 23. 16. 13. But that that publick convocation of the Church ought to be had both before and after noone upon the Lords day it appeares sufficiently by that double burnt-offering of the Sabbath in the morning and the evening Num. 28. 9. 47. But the rest of the day ought to be spent in exercises of piety for although there was of old an offering peculiar to the Sabbath yet the continuall or daily offering with his drink-offering was not to be omitted Num. 28. 10. 48. Also the publick worship it selfe seeing it is most solemnely to be celebrated doth necessarily require these exercises of reading the Scripture meditation prayer holy conferences and contemplation of the workes of God whereby we may be both more prepared to publick worship and that worship may be made truly effectuall to us 49. Contrary to his ordinance of the Lords day are all feast dayes ordained by men they being accounted for holy dayes as the Lords day ought to be accounted 50. For it is most agreeable with the first institution and with the writings of the Apostles that one only day in the week be sanctified 51. The Iewes had no feast dayes rightly sanctified but by divine institution 52. Yet any dayes may be piously turned into occasion of furthering the worship of God 53. Also when God by his speciall judgements cals to more solemne fasting those dayes are to be accounted as it were for extraordinary Sabbaths 54. Contrary also to the observation of this day and all transactions of businesse exercises feastings sports and such like whereby the minde of man is this day drawn away from the exercises of religion CHAPTER XVI Of Iustice and Charity toward our neighbour Thus much of Religion Iustice followes which is contained in the Second Table 1. IUstice is a vertue whereby we are inclined to performe our duty due to our neighbour So the duty of children towards their parents is said to be just Ephes. 6. 1. And the duty of masters towards their servants is called right and equall Col. 4. 1. And all those things which we owe to our neighbour are performed in living justly 2. But justice in this place is not taken most generally as setting forth every duty to another for so it containes even religion it selfe for that justice which iâ—… said to be generall is no other thing then vertue in generall as hath been before declared when we did shew that justice was the chiefe among the generall affections of vertue neither must it be understood most particularly to respect the quantity either of the thing deserved or received for so it containes only a few duties of the second table namely those whereby like is returned for like but it is here used in a certaine middle way wherby it sets forth the mutuall duty between those who are bound by the same right in which sence it containes all the force of the second Table 3. It hath for the object our neighbour that is every one whether man or Angell also who is or may be with us pertaker of the same end and blessednesse Luke 10. 36 37. 4. Hence neither holy men whatsoever they shal be nor Angels themselves can be a fit object of religion or of that religious worship which is commanded in the first Table but only of Iustice or of that dutie that is due to our neighbour which is contained in the second Table whence also those arguments taken from the nature of the thing doe exclude all adoration of the Creatures Acts 10. 26. Rise for I my selfe also am a man Revel 22. 9. See thou doe it nor for I am thy fellow servant and of thy brethren the Prophets and of those that keepe the words of this Booke worship God Rev. 22. 9. 5. Buth in this number and name every one is by proportion included even in respect of himselfe for every one is first a neighbour to himselfe then to others Whence also it is that there is no singular precept given whereby a man may be ordered toward himselfe for whilest he is rightly ordered toward God and toward his neighbour he is also ordered toward himselfe but with this difference that that disposition whereby any is made fit to performe his duty to God and his neighbour pertaines to his perfection but he must also performe the same duties both to his neighbour and himselfe but not to God and himselfe 6. But because that monner whereby duties are to be exercised toward our neighbour is with respect and affection to their good hence this same vertue is called charity toward our neighbour Matt. 22. 29. Marc. 12. 31. 7. In this charity there is alwayes love of union of welpleasednesse and good will as in that love which is toward God but there is also added oft times the consideration of mercy when the misery of our neighbour is respected which hath no place in our charity toward God 8. But this band of Iustice and affection of Charity ought alwayes to flow and be derived from Religion toward God for seeing Religion gives the chiefe honour to God it causeth that obedience be given to his will in those things also which doe immediatly respect the Creatures whence all they who neglect their duty towards men are denied to honour God but rather doe contemne him 1. Sam. 2. 30. Also charity towards God which is contained in Religion doth of its own nature produce charity towards men as they are in some sort partakers of the Image of God whence also we are said to love God in men and men in God which is one reason of that phrase beloved in the Lord. 9. Hence nothing is properly due to man which is contrary to Religion Acts 4. 19. 5. 29. Whether it be right in the sight of God to obey you rather then God judge yee we must obey God rather then men 10. Hence also the truth of Religion cannot consist with the neglect of Iustice and Charity toward our neighbour Iames 1. 27. Religious worship pure and undefiled before
of edifying so alwayes before his eyes that he diligently take heed 〈◊〉 turne not aside from it to vaine laughing 1 Tim. 1. 6. To striving about words 2. Tim. 2. 14. To unprofitable controversies or speculations of science falsly so called 1 Kin. 6. 20. But shew himselfe to be an holder fast of the faithfull word which tends unto doctrine Tit. 1. 9. And which cannot be condemned Tit. 2. 8. 16. But because the Will of God is to be propounded out of his Word to this end therefore he is not fit for his Ministery who hath not his sences exercised in the holy Scriptures even beyond the common sort of believers so that he might be said to be with Apollos mighty in the Scriptures Acts 18. 24. Hee must not trust to Postils and Commentaries 17. That the Will of God may be propounded with fruit of edification these two things are necessary to be done 1. That a declaration be made of those things that are contained in the Text. 2. That application of the same be addressed to the consciences of the hearers as their condition doth seeme to require 1 Tim. 6. 17. Charge those that are rich in this World that they be not high minded nor rust in uncertaine riches c. 18. They deceive their hearers and altogether forget themselves who propound a certaine text in the beginning as the beginning of the Sermon to be had and afterward doe speake many things about the text or by occasion of the text but for the most part draw nothing out of the text it selfe 19. In declaring what truth there is in the text first it ought to be explained and then afterward what good doth follow from thence That part is spent in doctrines or documents this in use or derivation of profit from those doctrines 2. Tim. 3. 16. All the Scripture is profitable for doctrine for reproofe for correction and instruction in righteousnesse 20. They who invert and confound those parts doe not provide for the memory of their hearers and doe not a little hinder their edification because they cannot commit the chiefe head of the Sermon to memory that they may afterward repeate it privatly in their families without which exercise the greatest part of that fruit doth perish which would by Sermons redound unto the Church of God 21. Doctrine is a Theologicall Axiom either consisting in the expresse word of Scripture or flowing from them by immediate consequence 22. A doctrine must first be rightly found out and then afterward handed 23. The finding it out is by Logick Analysis unto which Retoricke also and Grammar serveth 24. Analysis depends chiefly upon the observation of the scope or purpose and the meanes by which it is attained according to the act of Logick 25. Unto this must be subjoyned for confirmation the interpretation of those things which are doubtfull in the Analysis but manifest things and such as are perspicuous of themselves doe neither require nor admit a needelesse interpretation 26. Handling of a doctrine doth partly consist in proving if it may be questioned by the hearers for it is unfit carefully to confirme that which all acknowledge and partly in illustration of the thing sufficiently proved 27. Proving ought to be taken out of the more cleere testimonies of Scripture reasons also being added where the nature of the thing will suffer But here that measure is to be kept which the commodity of the hearers will dictate 28. Illustration may be drawen almost from all places of invention bâ—… dissentaneous and comparate arguments have here the chiefe place 29. Every doctrine being now sufficiently explained must presently be brought to use in which paâ—…t also unlesse some speciall reason doe otherwise require we must most insist because it containes the end and good of the other and is more joyned with the chiefe scope of the Sermon namely the edification of the hearers 30. They faile therefore who stick to a naked finding out and explication of the truth and neglecting use and practise in which Religion and so blessednesse doth consist doe little or nothing edifie the conscience 31. Neither yet are all the doctrines which may be drawn out of the text to be propounded nor all the uses to be inculcated but those are to be chosen out which the circumstances of place time and persons shall teach to be most necessary and of those such especially are to be chosen which make most to stir up or confirme the life of Religion 32. They faile therefore who care not much what they say so they may seeme to have observed and spoken many things nay they doe this not seldome that they may extort many things out of the text which are not in it and oftentimes draw from other places unto it bringing every thing out of many things whereby indeed the subversion rather then the edification of the hearers especially those that are more unskilfull doth follow 33. Both doctrine and use as much as may be ought so to be framed that they may have some connexion among themselves and doe also shew it For the minde is not drawen from one thing to another without disprofit neither is there any thing doth more helpe memory then order of deduction 34. An use is a Theologicall Axiom drawne from the doctrine shewing the profit goodnesse or end of it 35. The reason of the deduction is to be opened if it be not very plaine unto which also must be subjoyned probation or illustration as the necessity of the hearers and prudence of the speaker shall advise 36. This use either pertaines to the judgement or to practise 2 Tim. 3. 16. 37. In the judgement there is Information and Reformation of the minde 38. Information is the proving of some truth 39. Reformation is the confutation of some error 40. But although every truth may be taught upon occasion yet every error is not every where to be refuted For old heresies which are already buried are not to be digged up againe that they may bee refuted neither are wicked blasphemies easily to be repeated this doth trouble and offend especially when they are solemnly nominated explained and refuted 41. In practise of life there is direction which consists of instruction and correction 42. Iustruction is a demonstration of that life that is to be followed 43. Correction is a condemning of that life that is to be shunned 44. After declaration application ought to follow which hath so great agreement with derivation of uses that it may often be mingled with it 45. To apply a doctrine to his use is so to whet and put on some generall truth with speciall accommodation as it may pierce into the minds of such as are present with a moving of godly affections 46. Men are to be pricked to the quick that they may feele in every one of them that of the Apostle namely that the Word of the Lord is a two edged sword that pierceth into the inward thoughts and affections and goeth